Books which may be read in another place If any say that I speak against that which I want my self I only desire that it may not be those who cast by my Catholick Theologie Methodus Theologiae c. with no other Accusation but because they are too Scholastical Accurate and hard for them I here bewail it as my great sin against God that in the Youth of my Ministry Pride made me often blush with shame for want of Academical Degrees but usually God will not have us bring our own humane honour to his Service but setch honour from him in faithful serving him Fringes and Laces must be last set on when the Garment is made and not be the ground or Stamen of it There have been men that have desired their Sons to learn all the Oriental Tongues and the rare Antiquities and critical applaudâ—d sort of Learning not for its own worth but that they might Preach the Gospel with the advantage of a greater name and honour And this course hath so taken up and formed such Students into the quality of their Studies when their Souls should have been taken up with Faith and Love and Heavenly Desires and Hopes that it hath overthrown the end to which it was intended and rendred such Students unfit for the Sacred Ministry and caused them to turn to other things When others who as Usher Bochart Blondel c. have first taken in a digested Body of saving Truth have after added these Critical Studies at full maturity have become rare Blessings to the Church Let those that think all this digressive or unmeet for the Preface to a Catechism Pardon that which the Worlds Miscarriages and Necessities bespeak If at least Masters of Families by such helps diligently used will keep up Knowledge and Religion in their Houses it is not publick failings in Ministers nor the want of what is desirable in the Assemblies that will root out Religion from the Land But if the faithful prove few they must be content with their Personal Comforts and Rewards there is nothing amiss in the heavenly Society and the World which we are entering into Come Lord Iesus Come quickly Amen Lond. Octob. 3. 1682. The CONTENTS Chap. 1. THE Introduction About Catechizing and Learning pag. 1 Chap. 2. How to know our selves by Nature p. 6 Chap. 3. Of the natural Knowledge of God and Heaven p. 9 Chap. 4. Of Gods Kingdom and Government of Man and Providence p. 13 Chap. 5. Of Gods Law of Nature and Natural Officers p. 19 Chap. 6. Of supernatural Revelation of Gods Will to Man and of the Holy Scriptures p. 27 Chap. 7. Of the Christian Religion what it is and of the Creed p. 27 Chap. 8. Of Believing what it signifieth in the Creed p. 70 Chap. 9. Of the first Article I Believe in God the Father almighty maker of Heaven and Earth p. 82 Chap. 10. Of Gods Almightiness and Creation p. 88 Chap. 11. Of the Person of Jesus Christ the only Son of God p. 92 Chap. 12. How Christ was Conceived by the Holy Ghost and Born of the Virgin Mary 97 Chap. 13. Suffered under Pontius Pilate was Crucified Dead and Buried he descended into Hell p. 101 Chap. 14. The third day he rose again from the Dead p. 109 Chap. 15. He ascended into Heaven and sitteth on the right hand of God the Father c. p. 113 Chap. 16. From thence he shall come to Judge the Quick and the Dead p. 116 Chap. 17. I Believe in the Holy Ghost p. 123 Chap. 18. The holy Catholick Church p. 130 Chap. 19. The Communion of Saints p. 136 Chap. 20. The Forgiveness of Sins p. 144 Chap. 21. The Resurrection of the Body p. 154 Chap. 22. The Life everlasting p. 165 Chap. 23. What is the true Use of the Lords Prayer p. 173 Chap. 24. Our Father which art in Heaven Expounded p. 177 Chap. 25. Hallowed be thy Name p. 182 Chap. 26. Thy Kingdom come p. 198 Chap. 27. Thy Will be done on Earth as it is in Heaven p. 209 Chap. 28. Give us this day our daily Bread p. 213 Chap. 29. Forgive us our Trespasses as we forgive c. p. 219 Chap. 30. Lead us not into Temptation but deliver us from evil p. 224 Chap. 31. For thine is the Kingdom the Power and the Glory for ever Amen p. 227 Chap. 32. Of the Ten Commmandments in general p. 229 Chap. 33. Of the Preface to the Decalogue p. 233 Chap. 34. Of the first Commandement p. 239 Chap. 35. Of the second Commandement p. 251 Chap. 36. Of the third Commandement p. 262 Chap. 37. Of the fourth Commandement p. 273 Chap. 38. Of the fifth Commandement p. 290 Chap. 39. Of the sixth Commandement p. 314 Chap. 40. Of the seventh Commandement p. 324 Chap. 41. Of the eighth Commandement p. 337 Chap. 42. Of the ninth Commandement p. 353 Chap. 43. Of the tenth Commandement p. 365 Chap. 44. Of the Sacred Ministry Church and Worship p. 380 Chap. 45. Of Baptism p. 392 Chap. 46. Of the Sacrament of Christs sacrificed Body and Blood p. 412 Chap. 47. How to prepare for a safe and Comfortable Death p. 432 Amend these misprintings with your Pens PAge 31. line 21. for the read that p. 58. l. 24. r. maketh p. 95. l. 21. for least r. last p. 99. l. 6. for light r. sight p. 166. l. 3. blot out with Henoch p. 200. l. 10. for were r. where p. 202. l. 8. r. every p. 208. l. 6. blot out for p. 374. l. 31. for any r. my In some places the same things are repeated the occasions being divers and the Author having not strength and time to correct the Copy Books of Mr. Baxter's sold by T. Parkhurst at the Bible and three Crowns at the lower end of Cheapside near Mercers-Chappel 1. CHristian Directory or Body of Practical Divinity 2. Catholick Theologie in three Parts 1. Pacifying Principles 2. Pacifying Practices 3. Pacifying Disputations fol. 3. Life of Faith in three parts 1. Sermon on Heb. 11. Preached before his Majesty publisht by his Command 2. Instructions for Confirming Believers in the Christian Faith 3. Directions to live by Faith Quarto 4. Disputations of Original Sin Octav. 5. An Apology for the Nonconformists Ministry Quarto 6. Which is the True Church A Defence of Protestantism against Popery 7. An Answer to Mr. Dodwell confuting an Universal Church-Supremacy and defending Dr. Isaac Barrow against it 8. True History of Councels Inlarged and Defended against a Pretended Vindicator of the Primitive Church To which is added Diocesan Churches not yet Discovered in the Primitive times or A Defence of the Answer to Dr. Stillingfleets Allegations out of Antiquity for such Churches THE CATECHIZING OF FAMILIES OR A TEACHER of HOUSHOLDERS How to Teach their Housholds Useful also to School-Masters and Tutors of Youth The Questions are the Learners and the Answers the Teachers CHAP. I. The Introduction Qu. 1. WHat is it which must be Taught and Learned Ans. All
meant in the Creed A. Yes 1. The Creed containeth the necessary Matter revealed by God which we must believe 2. And it mentioneth Him to whom we must Trust in our Assent Consent and Practice even God the Father the Son and the Holy Ghost Q. 7. But is this the Faith by which we are justifyed Are we justified by believing in God the Father and the Holy Ghost and the rest of the Articles Some say It is only by believing in Christs Righteousness as imputed to us A. Justification is to be spoken of hereafter But this one entire Christian Faith is it which God hath made the necessary qualification or Condition of such as he will justifie by and for the Merits of Christ's Righteousness Q. 8. Doth not I believe signifie that I believe that this God is my God my Saviour and my Sanctifier in particular A. It is an applying Faith It signifieth 1. That you Believe his Right to be your God 2. And his offer to be your God 3. And that you consent to this Right and Offer that he may be special Relation be yours 4. But it doth not signifie that every Believer is sure of the sincerity of his own Act of believing and so of his special Interest in God though this is very desirable and attainable CHAP. IX Of the first Article I Believe in God the Father Almighty maker of Heaven and Earth Qu. 1. SEeing you before proved that there iâ— a God from the Light of Nature aâ—â— Heathens know it why is it made an Article â—â— Faith A. The understanding of Man is so darkened and corrupted now by sin that it doth but groâ—â— after God and knoweth him not as revealeâ— in his Works alone so clearly and surely as â—â— needful to bring home the Soul to God in Holâ— Love Obedience and Delight But he is morâ— fully revealed to us in the Sacred Scripture bâ— Christ and his Spirit which therefore must bâ— herein believed Q. 2. What of God doth the Scripture make knoâ—â— better than Nature A. That there is a God and what God is and what are his Relations to us and what aâ—â— his works and what are our Duty to him anâ— our Hopes from him Q. 3. That there is a God none but a mad Mâ—…sure can doubt But what of God is so clearly râ—…vealed in Scripture A. 1. His essential Attributes and 2. The Trâ—…nity in one Essence Q. 4. Which call you his Essential Aâ—tributes A. God is essentially LIFE UNDERSTANDING and WILL or VITAL-POWER WISDOM and GOODNESS or LOVE in one substance and this in absolute Perfection Q. 5. But are not all the rest of his Attributes Essential A. Yes But they are but these same Named variously from their various respects to the Creatures such are his Truth his Iustice and his Mercy as he is our Governour His Bounty as our Benefactor and his Self-sufficiency Eternity Immensity or Infiniteness his Immutability Immortality Invisibility and very many such respective Names are comprehended in his PERFECTION Q. 6. I have oft heard of Three Persons and One God and I could never understand what it meant How Three can be but One. A. It 's like that is because you take the word PERSON amiss as if it signified a distinct Substance as it doth of Men. Q. 7. If it do not so doth it not tend to deceive us that never heard of any other kind of Person A. The Scripture tells us that there are Three and yet but One God but it giveth us not a Name which may notifie clearly so great a Mystery for it is unsearchable and incomprehensible We are to be Baptized into the Name of the Father Son and Holy Ghost Matth. 28. 29. And there are three that bear Record in Heaven the Father the Word and the Holy Spirit and these three are one 1 Ioh. 5. 7. But the custom of the Church having used the word PERSON having none that clearly expresseth the Mystery it is our part rather to labour to understand it how a Divine Person differâ— from a Humane than to quarrel with an impropeâ— word GOD is ONE Infinite undivided Spiritâ— and yet that he is FATHER SON and HOLY GHOST must be believed And God hath made so marvellous an impression on all the Natures of Active Beings of THREE in ONE as to me doth make this Mystery of oâ—â— Religion the more easie to be believed so far iâ— it from seeming a contradiction Q. 8. I pray shew me some such Instances A. I. The Sun and all true Fire is One Substancâ—â— having Three Essential Powers the Moving Poweâ— the Enlightning Power and the Heating Power Motion is not Light Light is not Heat and Heâ—â— is not Motion or Light Yet all are One Substancâ—â— and radically one Virtue or Power and yet Three as Operative II. Every Plant hath One Vegetative principlâ—â— which hath Essentially a Power Discretive aâ—… discerning its own Nutriment Appetitive deâ—…ring or drawing it in and Motive and so digestivâ— and assimilative III. Every Bruit hath One Sensitive Soul whicâ— Essentially hath a Power of Vital-sensitive Motioâ—â— Perception and Appetite IV. Every Man hath One Soul in Substance whicâ— hath the Powers of Vegetation Sense and Intellection â—â— Reasoning V. The Soul of Man as Intellective hath Essentially a Threefold Power or Virtue Mental Life for motion and execution Understanding and Will All Active Beings are Three Virtues in one substance Q. 9. But these do none of them make Three Persons A. 1. But if all these be undenyable in Nature and prove in GOD ACTIVE LIFE UNDERSTANDING and WILL it shews you that Three Essentials in One substantial Essence is no contradiction And why may not the same be as true of the Divine Persons 2. And in God who is an Infinite undivided Spirit little can we conceive what Personality Signifieth and how far those Schoolmen are right or wrong who say That Gods Essential SELF-LIVING SELF-KNOWING and SELF-LOING are the Trinity of the Persons as in Eternal Existence and that the Operations and Appearances in POWER WISDOM and LOVE in CREATION INCARNATION for REDEMPTION and Renovation in NATURE GRACE and Initial GLORY or Communion are the Three Persons in the Second Notion as outwardly Operative And how much more than this soever there is it is no wonder that we comprehend it not Yea I believe there is yet more in the Mystery of the Trinity because this much is so intelligible Q. 10. But is it not strange that God will lay our Salvation on the belief of that which we cannot understand Yea is it not on the bare saying of a Word whose meaning none can know A. The Doctrine of the Trinity in Unity is the very Summ of all the Christian Religion as the Baptismal Covenant assureth us And can we think that Christianity saveth Men as a Charm by words not understood No the belief of the Trinity is a Practical Belief far be it from us to think that every plain
terrified them and told the Rulers what they saw And after all it was to Paul a Persecutor and partly to his company that Christ appeared Q. 6. Why must Christ rise from the Dead A. You may as well ask Why he must be our Savior 1. If he had not risen Death had conquered him and how could he have saved us that was overcome and lost himself 2. He could not have received his own promised Reward even his Kingdom and Glory It was for the Joy that was set before him that he enendured the Cross and despised the shame Therefore God gave him a Name above every Name to which every created Knee must bow 3. His Resurrection was to be the chief of all those Miracles by which God witnessed that he was his Soâ— and the chief Evidence by which the World was to be convinced of his Truth and so was used in their Preaching by the Apostles That Christ rose from the Dead is the chief Argument that makes us Christians 4. The great executive parts of Christs saving Office were to be performed in Heaven which a dead Man could not do How else should he have Inceded for us as our heavenly High-priest How should he have sent down the Holy Ghost to renew us How should he as King have governed and protected his Church on Earth unto the End How should he have come again in Glory to Judge the World and how should we have seen his Glory as the Mediator oâ— Fruition in the Heavenly Kingdom Q. 7. I perceive then that Christ's Resurrection is tâ— us an Article of the greatest use What use must â—â— make of it A. You may gather it by what is said 1. By this you may be sure that he is the Son of God and his Gospel True 2. By this you may be sure that his Sacrifice on the Cross was accepted as sufficient 3. By this you may be sure that Death is Conquered and we may boldly trust our Saviour who tasted and overcame Death with our departing Souls 4. By this you may be sure that we have a powerful High-priest and Intercessour in Heaven by whom we may come with reverend boldness unto God 5. By this we may know that we have a powerful King both to obey and to trust with the Churches Interest and our own 6. By this we may know that we have a Head still living who will send down his Spirit to gather his Chosen to help his Ministers to Sanctifie and Comfort his People and prepare them for Glory 7. By this we are assured of our own Resurrection and taught to hope for our final Justification and Glory 8. And by this we are taught that we must Rise to Holiness of Life CHAP. XV. He ascended into Heaven and sitteth on the right Hand of God the Father Almighty Qu. 1. HOw long was it between Christ's Resurrection and his Ascension A. Forty dayes He rose on the day which we call Easter-day and he ascended on that which we call Ascension day or Holy Thursday Q. 2. Did Christ stay all that while among his Disciples visibly A. No but appeared to them at such seasons as he saw meet Q. 3. Where was he all the rest of the Forty Days A. God hath not told us and therefore it concerneth us not to know Q. 4. He shewed them that he had Flesh and Blood hoâ—â—â—en was he to them invisible the most part of the Forty dayes A. The Divine power that raised Christ could make those alterations on his Body which we are unacquainted with Q. 5. How was Christ taken up to Heaven A. While he was speaking to his Apostles of the things concerning the Kingdom of God and answering them that hoped it would presently be and had given their Commission and the Promise of the Holy Ghost and commanded them to wait for it at Ierusalem he was taken up as they gazed after him till a Cloud took him out of their sight And two Angels like two Men in white stood by them and askt them why they stood gazing up to Heaven telling them that Iesus who was taken up should so come again Q. 6. Had it not been better for us that he had staid on Earth A. No He is many wayes more useful to us in Heaven 1. He is now no more confined in presence to that small Countrey of Iudea above the rest of the World as a Candle to one room but as the Sun in his Glory shineth to all his Church on Earth 2. He is possessed of his full Power and Glory by which he is fit to protect and Glorifie us 3. He intercedeth for us where our highest Concerns and Interest are 4. He sendeth his Spirit on Earth to do his work on all believers Souls Q. 7. What is meant by his sitting on the right Hand of God A. Not that God hath Hands or is confined to a place as Man is But it signifieth that the Glorified Man Iesus is next to God in Dignity Power and Glory and as the Lieutenant under a King is now the Universal Administrator or Governour of all the World under God the Father Almighty Q. 8. I Thought he had been only the Lord of his Church A. He is Head over all things to his Church All Power and things in Heaven and Earth are given him Even the frame of Nature dependeth on him He is Lord of all But it is his Church that he Sanctifieth by his Spirit and will Glorifie Q. 9. If Christ have all power why doth he let Satan and Sin still reign over the far greatest part of the Earth A. 1. Satan reigneth but over Volunteers that wilfully and obstinately choose that Condition And he reigneth but as the Jailor in the Prison as Gods Executioner on the wilfull refusers of his Grace And his reign is far from absolute he crosseth none of the Decrees of God nor overcometh his power but doth what God seeth meet to permit him to do He shall destroy none of Gods Elect nor any that are truly willing of Saving Grace And as for the fewness of the Elect I shall speak of it after about the Catholick Church Q. 10. But is not Christs Body present on Earth and in the Sacrament A. We are sure he is in Heaven and we are sure that their Doctrine is a fiction contrary to Sense Reason and Scripture that say the Consecrated Bread and Wine are substantially turned into the very Body and Blood of Christ and are no longer Bread and Wine Buâ—… how far the presence of Christs Soul and Body extendeth is a question unfit for Mans determination unleâ—… we better knew what Glorified Souls and Bodies are â—… We see that the Sun is eminently in the Heaven Anâ—… yet whether its lucid Beams be a real part of its substance which are here on Earth or how far they extend we know not nor know we how the Sun differeth in Greatness or Glory from
enlarged and Seldom put up the whole matter of Prayer all at once 3. They formed their Desires according to the Method of this Prayer though they expressed those deres as various occasions did require Q. 9. Is every Christian bound to say the Words of the Lords Prayer A. The same answer may serve as to the last Every Christian is bound to make it the Rule of his Desires and Hopes both for Matter and Oâ—der But not to express them all in every Prayer But the Words themselves are apt and must have their due reverence and are very fit to summ up our scattered less ordered Requests Q. 10. But few Persons can understand what such generals comprehend A. 1. Generals are useful to those that cannot distinctly comprehend all the particulars in them As the General knowledg that we shall be happy in Holy and Heavenly Joy with Christ may comfort them that know not all in Heaven that makes up that happiness so a General desire may be effectual to our receiving many particulars 2. And it is not so General as God be merciful to me a Sinner an accepted Prayer of the Publican by Christs own Testimony There are six particular Heads there plainly expressed CHAP. XXIV Our Father which art in Heaven Expounded Qu. 1. WHo is it that we pray to whom we call Our Father A. GOD himself Q. 2. May we not pray to Creatures A. Yes for that which it belongeth to those Creatures to give us upon our request supposing they hear us But not for that which is Gods and not their own to give nor yet in a manner unsuitable to the Creatures Capacity or Place A Child may Petition his Father and a Subject his Prince and all Men one another Q. 3. May we not pray to the Son and the Holy Ghost as well as to the Father A. As the word Father signifieth God aâ— God it comprehendeth the Son and the Holy Ghost and as it signifieth the first Person in the Trinity it excludeth not but implyeth the second and the third Q. 4. What doth the word Father signifie A. That as a Father by Generation is the Owner the Ruler and the Loving Benefactor to his Child so is God eminently and transcendently to us Q. 5. To whom is God a Father and on what Fundamental account A. 1. He is a Father to all Men by Creation to all lapsed Mandkind by the Price of a sufficient Redemption But only to the Regenerate by Regeneration and Adoption and that effective Redemption which actually delivereth Men from Guilt Wrath Sin and Hell and Justifieth and Sanctifieth them and makeâ— them Heirs of Glory Q. 6. What is included then in our Child-like relation to this Father A. That we are his own to be absolutely at his dispose his Subjects to be absolutely Ruled by him and his Beloved to depend on his Bounty and to love him above all and be happy in his Love Q. 7. What is meant by the words which art iâ— Heaven A. They signifie I. God's real Substantiality He is existent II. God's incomprehensible Perfection in Power Knowledge and Goodness and so his absolute sufficiency and fitness to hear and help us 1. The vastness Sublimity and Glory of the Heavens tell us that He who Reigneth there over all the World must needs be Omnipotent and want no power to do his will and help us in our need 2. The Glory and Sublimity tell us that he that is there above the Sun which shineth upon all the Earth doth behold all Creatures and see all the wayes of the Sons of Men and therefore knoweth all our Sins Wants and Dangers and heareth all our Prayers 3. Heaven is that most perfect Region whence alâ— good floweth down to Earth Our Life is thence our Light is thence all our Good and foretast of Felicity and Joy is thence And therefore the Lord oâ—… Heaven must needs be the Best the Fountain of aâ—… Good and the most amiable End of all just Desire and Love Yet Heaven is above our Sight and comprehension and so much more is God III. And the word Art signifieth God's Etemity in that Heavenly Glory It is not who wa st or who wilt be Eternity is indivisible Q. 8. Is not God every where Is he more in Heaven than any where else A. All Place and All things are in God He is absent from none Nor is his Essence divisible or Commensurate by Place or limited or more here than there But to us God is known by his Works and Appearances and therefore said to be most where he worketh most And so we say that God dwelleth in him who dwelleth in Love That he walketh in his Church that we are his Habitation by the Spirit that Christ and the Holy Spirit dwell in Believers Because they operate extraordinarily in them And so God is said to be in Heaven because he there manifesteth his Glory to the Felicity of all the Blessed and hath made Heaven that Throne of his Majesty from whence all Light and Life and Goodness all Mercy â—nd all Justice are communicated to and exercised on Men. And so we that cannot see God himself must â—ook up to the Throne of the Heavenly Glory in our Prayers Hopes and Joyes Even as a Mans Soul is undivided in all his Body and yet it worketh not alike â—â— all its parts but it is in the Head that it useth Reason Sight c. and doth most notably appear to â—thers in the Face and is almost visible in the Eye â—nd therefore when you talk to a Man you look him â—â— the Face and as you talk not to his Flesh but to his â—ensitive and intellectual Soul so you look to that art where it most apparently sheweth its sence and â—â—tellection Q. 9. Is there no other Reason for the naming of Heaâ—en here A. Yes It teacheth us whither to direct our own desires and whence to expect all good and where our own Hope and Felicity is It is in Heaven that God is to be seen and enjoyed in Glory and in perfect Love and Joy Though God be on Earth he will not be our Felicity here on Earth every Prayer therefore should be the Souls aspiring and ascending towards Heaven and the believing exercise of a heavenly Mind and Desire For a Man of true Prayer to be unwilling to come to Heaven and to love Earth better is a contradiction Q. 10. But do we not pray that on Earth he may use us as a Father A. Yes that he will give us all Mercies on Earth conducing to heavenly Felicity Q. 11. What else is implyed in the word Our Father A. Our Redemption and Reconciliation by Christ and to the Regenerate our Regeneration by the Holy Ghost and so our Adoption by all which of Enemies and the Heirs of Hell we are made the Sons of God and Heirs of Heaven It is by Christ and his Spirit that we are the Children of God Q. 12. Why say we Our Father and
And that we gather one thing from another and that we Love Good and Hate Evil and Choose Refuse and Do accordingly Q. 5. What do you next know of your selves A. When we perceive that we See Feel c. and Think Love Hate c. we know that we have a Power of Soul to do all this for no one doth that which he is not made able to do Q. 6. And what do you next know of your self A. When I know what I Do and that I can do it I know next that I am a Substance endued with this Power for nothing hath no Power nor Act it can do nothing Q. 7. What know you next of your self A. I know that this Substance which Thinketh Understandeth and Willeth is an unseen Substance for neither I nor any mortal Man seeth it and that is it which is called a Spirit Q. 8. What next perceive you of your self A. I Perceive that in this one Substance there is a Threefold Power marvellously but One and yet Three as Named from the Objects and Effects that is 1. A Power of meer Growing motion common to Plants 2. A Power of Sense common to Beasts 3. And a Power of Understanding and Reason about things above Sense proper to a Man three Powers in one spiritual Substance Q. 9. What else do you find in your self A. I find that my spiritual Substance as Intellectual hath also a Threefold Power in one that is 1. Intellectual Life by which I move and act my faculties and execute my purposes 2. Understanding 3. And Will and that these are marvellously diverse and yet one Q. 10. What else find you by your self A. I find that this unseen Spirit is here United to a humane Body and is in Love with it and careth for it and is much limited by it in its Perceivings Willings and Workings and so that a Man is an Incorporate Understanding Spirit or a humane Soul and Body Q. 11. What else perceive you by your self A. I perceive that my higher Powers are given me to rule the lower my Reason to rule my Senses and Appetite my Soul to rule and use my Body as Man is made to rule the Beasts Q. 12. What know you of your self as related to others A. I see that I am a Member of the World of Mankind and that others are better than I and multitudes better than one and that the Welfare of Mankind depends much on their Duty to one another and therefore that I should Love all according to their worth and faithfully endeavour the good of all Q. 13. What else know you of your self A. I know that I made not my self and maintain not my self in Life and Safety and therefore that another made me and maintaineth me and I know that I must Die by the Separation of my Soul and Body Q. 14. And can we tell what then becomes of the Soul A. I am now to tell you but how much of it our Nature tells us the rest I shall tell you afterward we may know 1. That the Soul being a Substance in the Body will be a Substance out of it unless God should destroy it which we have no cause to think he will 2. That Life Understanding and Will being its very Nature it will be the same after Death and not a thing of some other kind 3. That the Soul being naturally Active and the World full of Objects it will not be a sleepy or unactive thing 4. That its Nature here being to mind its Interest in another Life by Hopes or Fears of what will follow God made not its Nature such in vain and therefore that Good or Evil in the Life that 's next will be the Lot of all CHAP. III. Of the Natural Knowledge of GOD and Heaven Qu. 1. YOu have told me how we know the things which we see and feel without us and within us But how can we know any things which we neither see nor feel but are quite above us A. By certain Effects and Signs which notifie them How little else did man differ from a Beast if he knew no more than he seeth and feeleth Besides what we know from others that have seen you see not now that the Sun will rise to morrow or that Man must die you see not Italy Spain France You see no mans Soul And yet we certainly know that such things are and will be Q. 2. How know you that there is any thing above us but what we see A. 1. We see such things done here on Earth which nothing doth or can do which is seen What thing that is seen can give all Men and Beasts their life and sense and safety and so marvellously form the bodies of all and govern all the matters of the World 2. We see that the spaces above us where Sun Moon and Stars are are so vast that all this Earth is not so much to them as one Inch is to all this Land And we see that the Regions above us excel in the glory of purity and splendor And when this dark spot of Earth hath so many millions of Men can we doubt whether those vast and glorious parts are better inhabited 3. And we find that the grossest things are the basest and the most invisible the most Powerful and Noble as our Souls are above our Bodies And therefore the most vast and Glorious Worlds above us must have the most invisible powerful noble inhabitants Q. 3. But how know you what those Spirits above us are A. 1. We partly know what they are by what they do with us on Earth 2. We know much what they are by the Knowledge of our selves If our Souls are Invisible Spirits essentiated by the Power of Life Understanding and Will the Spirits above us can be no less but either such or more excellent And he that made us must needs be more excellent than his work Q. 4. How know you who made us A. He that made all things must needs be our Maker that is GOD Q. 5. What mean you by God And what is He A. I mean The Eternal Infinite Glorious Spirit and Life most Perfect in Active Power Understanding and Will Of whom and by whom and to whom are all things being the Creator Governour and End of all This is that God whom All things do declare Q. 6. How know you that there is such a God A. By his works And I shall afterwards tell it you more fully by his Word Man did not make himself Beasts Birds Fishes Trees and Plants make not themselves The Earth and Water and Air made not themselves And if the Souls of men have a maker the Spirits next above them must have a Maker and so on till you come to a first Cause that was made by none There must be a first Cause and there can be but one Q. 7. Why may there not be many Gods or Spirits that were made by none but are Eternally of themselves A. Because
For 1. The difference between Heaven and Hell is so great that there must needs be a great difference between them that shall go to each And therefore it may be known Christ's Spirit is not an undiscernable Mark and Pledge to them that have it 2. And we are commanded to search and try our selves and many Marks of difference are told us and the Persons plainly described that shall be Justified and Condemned And they are already here Justified and Condemned by that Law by which they shall be judged 3. And what comfort could we have in all the Redemption and Grace of Christ and all the Promises of Salvation if we could not come to know our Title by them Q. 13. Who be they that Christ will then justifie or condemn A. I must not here answer that Question because its proper place is afterward under some of the following Articles Q. 14. But I find some Scriptures saying That we are not justified by works but by Faith in Christ and yet in Mat. 25. Christ passeth the Sentence upon Mens Works as the Cause and it 's said We shall be judged according to our works A. By works Paul meaneth All works that are conceived to make the reward to be not of Grace but of Debt All works which are set in competition or opposition to Justification by Faith in Christ The Question between him and the Iews was Whether the Divine excellency of Moses's Law was such as that it was given to justifie the doers of it as such Or whether it was but an Index to point them to Christ the end of the Law by whom they must be justified But it is not Believing in Christ nor begging his Grace nor thankfully accepting it that Paul meaneth by Works in his exclusion It is this that he sets against these works And as we are here made Justified Persons by meer Grace giving us Repentance and Faith in Christ that is making us Christians so this obligeth us to live and die as Christians if we will be saved And therefore the final justifying Sentence at Judgment doth pass on us according to such works only as are the performance of our Covenant with Christ without which we shall not be saved and therefore not then justified our Justification then being the justifying of our Title to Salvation and therefore hath the same conditions Q. 15. What may we further learn by this Article of Christ's coming A. 1. We must learn to Fear and Obey him that must judge us And to live as we would then hear of it and to make it all the work of Our lives to prepare for that day and final doom And diligently to try our Hearts and Lives that we may be sure to be then justified 2. We must not be discouraged that we see not Christ but remember that we shall shortly see him in his Glory In the Sacrament and all his worship let us do it as expectants of his coming 3. We have no cause to be dismayed at the Prosperity of the Wicked nor at our Prosecutions or any sufferings while we foresee by Faith that glorious Day 4. We should live in the joyful Hopes of that Day when he that died for us and Sanctified us shall be our Judge and justifie us and finally judge us to endless Life And we must love and long and pray for this Glorious coming of Christ. Come Lord Iesus come quickly Amen CHAP. XVII III. I Believe in the Holy Ghost Qu. 1. WHat is meant by believing in the Holy Ghost A. It meaneth our Believing what he is and what he Doth and our Trusting to Himself and to his Works Q. 2. What must we believe of Himself A. That he is God the Third Person in the Trinity One in Essence with the Father and the Son Q. 3. What must we believe of his Works A. We must believe 1. That the Holy Ghost is the great Agent and Advocate of Jesus Christ on Earth by his works to be his Witness and to plead his Cause and communicate his Grace 2. That the Holy Ghost was the Author of those many uncontrolled Miracles by which the Gospel of Christ was Sealed to the World And therefore that those Miracles were the certain attestation of God 3. That the Holy Ghost was given by Christ to his Apostles and Evangelists to enable them to perform the extraordinary Office to which they were Commissioned to teach the Nations to observe all things that Christ had commanded and to lead them into all Truth and bring all things to their remembrance 4. That therefore the Doctrine of the said Apostles and Evangelists first preached by them and after Recorded in the Sacred Scriptures for the use of the Church to the end of the World as the full Doctrine and Law of Christ is to be received as the Word of God indited by the Spirit 5. That it is the work of the Holy Ghost to Sanctifie all Gods Elect that is to illuminate their understandings to convert their Wills to God and to strengthen and quicken them to do their duty and conquer Sin and save them from the Devil the World and the Flesh And to be in them a Spirit of Power and Love and a sound mind And so that the Holy Ghost is an Intercessor within us to communicate LIFE LIGHT and LOVE from the Father and the Son and excite in us those Holy Desires Thanks and Praise which are meet for Gods acceptance All this is contained in our Believing in the Holy Ghost Q. 4. If all this be in it it seemeth a most necessary part of Faith A. The Perfective works of God are used to be ascribed to the Holy Ghost This is so weighty and necessary a part of Faith that all the rest are insufficient without it Millions perish that God created and that Christ in a general sort as aforesaid dyed for but those that are Sanctifyed by the Holy Ghost are saved It is the work of the Holy Ghost to Communicate to us the Grace of Christ that the work of Creation and Redemption may attain their Ends. Q. 5. How is it proved that the Holy Ghost is God A. In that we are Baptized into the Belief of him as of the Father and the Son And in that he doth the works proper to God and hath the Attributes of God in Scripture Which also expresly saith There are Three which bear Record in Heaven the Father the Word and the Holy Spirit and these three are One 1 Joh. 5. 7. Q. 6. I have oft marvelled that the Creed left out 1. The Authority of the Apostles 2. And their Miracles and Christs 3. And the Authority of the Scriptures and now I perceive that all these are contained in our believing in the Holy Ghost A. No doubt but it is a Practical Article of Faith in which we profess to believe in the Holy Ghost in his Relation and Works on Man and therefore â—â— Christ's Agent in gathering his
true Christians in the World And 2. Because it consisteth of Persons that have every where in the World the same Essentiating qualifications summed up Eph. 4. 3 4 5 6. One Body one Spirit one hope of our Calling one Lord one Faith one Baptism one God and Father of all though iâ— various Measures of Grace And so the Concordanâ— Churches of Christ through the World were called The Catholick Church as distinct from the Sects and Heresies that broke from it Q. 4. How comes the Pope of Rome to call only his Subjects Catholicks A. The greatest part of the Church on Earth by far was long in the Roman Empire and when Emperors turned Christians they gave the Churches Power for the Honour of Christianity to form the Churches much like the Civil State And so a General Council of all the Churches in that Empire was their Supream Church Power And three Patriarchs first and five after were in their several Provinces over all the rest of the Archbishops and Bishops And so the Orthodox Party at First were called The Catholicks because they were the greater Concordant part But quickly the Arrians became far greater and carryed it in Councils and then they called themselves The Catholicks After that the Orthodox under wiser Emperors got up again and then they were the greater part called Catholicks Then the Nostorians a little while and the Eutychians after and the Monothelites after them got the Major Vote in Councils and called themselves the Catholick Church And so since then they that had the greatest countenance from Princes and the greatest number of Bishops in Councils claimed the Name of the Catholick Church And the Pope that was the first Patriarch in the Empire first called himself the Head of the Catholick Church in that Empire and when the Empire was broke extended his claim to the whole Christian World partly by the abuse of the word Catholick Church and partly by abuse of the Name General Councils falsly pretending to Men that what was called Catholick and General as to the Empire had been so called as to all the World And thus His Church was called Catholick Q. 5. Why is the Catholick Church called Holy A. 1. To notifie the work of our Saviour who came to save us from our sins and gather a peculiar People a holy Society who are separated from the unbelieving ungodly World 2. To notifie the Work of the Holy Ghost who is given to make such an Holy People 3. Yea to notifie the Holiness of God the Father who will be Sanctified in all that draw near him and hateth the impure and unholy and will have all his Children Holy as he is Holy 4. And to tell us the fitness of all Gods Children for his favour and Salvation Q. 6. Wherein consisteth the Holiness of the Church A. 1. Christ their Head is perfectly Holy 2. The Gospel and Law of Christ which is our objective Faith and Rule are Holy 3. The Founders of the Church were eminently Holy 4. All sincere Christians are truly Holy and marked out as such for Salvation 5. The common Ministers have an Holy Office 6. The Church Worship as Gods Ordinances are Holy works 7. All that are Baptized and profess Christianity are Holy as to Profession and so far separated from the Infidel World though not sincerely to Salvation Q. 7. What is it now that you call The Holy Catholick Church A. It is The Universality of Christians Headed by Iesus Christ. Or It is a Holy Kingdom consisting of Iesus Christ the Head and all sincere Christians the sincere Members and all professed Christians the professing Members first founded and gathered by the Holy Ghost eminently working in the Apostles and Evangelists Recording the Doctrine and Laws of Christ for their Government to the End and guided by his Ministers and Sanctifying Spirit according to those Laws and Doctrine in various degrees of Grace and Gifts Q. 8. What is it that makes all Churches to be One A. 1. Materially their concord in the same qualifications which is called Eph. 4. 3. The Unity of the Spirit They are all that are sincere Sanctified by the same Spirit and have the same Essentials of Faith Hope Baptismal Covenant and Love And the Hypocrites profess the same 2. Formally their common Union with and Relation to God the Father Son and Holy Ghost that is to Iesus Christ their Head bringing them home to God the Father by the Spirit Q. 9. Is there no one Ministerial Head of all the Church on Earth A. No neither One Man nor one Council or Collection of Men For 1. None are naturally capable of being One Supream Pastor Teacher Priest and Ruler over all the Nations of the Earth nor can so much as know them or have humâ—ne converse with them And a Council gathered equally out of all the World as One such Supream is a more gross Fiction of impossibles than that of a Pope 2. And Christ that never so qualified any never gave any such power But all Pastors are like the Judges Justices and Mayors that rule subordinately under one King in their several Precincts and not like an Universal Viceroy Lieutenant or Aristocracy or Parliament Q. 10. But is not Monarchy the best Form of Government and should not the Church have the best A. 1. Yes and therefore Christ is its Monarch who is capable of it 2. But a Humane Universal Monarchy of all the World is not best nor was ever an Alexander a Caesar or any Man so mad as soberly to pretend to it or plead for it Who is the Man that you would have to be King at the Antipodes and over all the Kings on Earth 3. Yea the case of the Church is liker that of Schools and Colledges that rule Volunteers in order to Teaching them And did ever Papist think that all the Schools on Earth of Grammarians Philosophers Physicians c. should have one humane Supream Schoolmaster or a Council or Colledge of such to Rule them Q. 11. But Christ is not a Visible Head and the Church is Visible A. We deny not the Visibility of the Church but we must not feign it to be more visible than it is 1. It consisteth of visible Subjects 2. Their Profession is visible and their Worship 3. They have visible Pastors in all the particular Churches as every School hath its Schoolmaster 4. Christ was visible in the Flesh on Earth 5. He was after seen of Stephen and Paul 6. He is now visible in Heaven â—â— the King is in his Court 7. And he will come in glorious Visibility shortly to judge the World 8. And his Laws are visible by which he ruleth us and will judg us If all this Visibility will not satisfie Men Christ will not approve of Usurpation for more Visibility Q. 12. Of what use is this Article to us A. 1. To tell us that Christ dyed not in vain but will certainly have a Holy Church which he will save
forsake it not and mystically all that sincerely do consent to it And 7. So it tells us how to exercise Church Discipline that we cast not out those as none of Christs members for their Infirmities who are not proved by sufficient witness to have done that which cannot stand with the sincere keeping of that Covenant And thus Baptism not as a meer Outward washing but as including the Grace which it signifieth and the Covenant and Vow which it sealeth is the very Kernel of the Christian Religion and the Symbol or Livery of the Church and Members of Christ. Q. 35. Are all damned that die unbaptized A. Baptism is the solemn devoting men in Covenant to Christ. All that hear the Gospel are condemned that consent not to this Covenant But the Heart-consent for our selves and Children is our Title-condition before God who damns not men for want of an outward Ceremony which by Ignorance or necessity is omitted Believers Children are Holy because they and theirs are devoted to God before Baptism Baptism is to Christianity what publick Matrimony is to Marriage Ordination to the Ministry listing to a Souldier and Crowning to a King CHAP. XLVI Of the Sacrament of Christs sacrificed Body and Blood Qu. 1. WHat is the Sacrament called the Lords Supper or Eucharist A. It is a sacred Action in which by Bread and Wine Consecrated broken and poured out given and taken and eaten and drunk the Sacrifice of Christs Body and Blood for our Redemption is Commemorated and the Covenant of Christianity mutually and solemnly renewed and sealed in which Christ with the benefits of his Covenant is given to the Faithful and they give up themselves to Christ as members of his Church with which they profess Communion Q. 2. Here are so many things contained that we must desire you to open them severally And first what Actions are here performed A. 1. Consecration 2. Commemoration 3. Covenanting and communication Q. 3. What is the Consecration A. It is the seperating and Sanctifiing the Bread and Wine to this holy use by which it ceaseth to be meer common Bread and Wine and is made Sacramentally that is by signification and representation the Sacrificed Body and Blood of Christ. Q. 4. How is this done and what Action consecrateth them A. As other holy things are consecrated as Ministers Utensils Church-maintenance Oblations the Water in Baptism c. which is by an authorized devoting it to it 's proper holy use Q. 5. But some say it is done only by saying these words This is my Body or by Blessing it A. It is done by all that goeth to a Dedication or Seperation to it's holy use and that is 1. By declaring that God commandeth and accepteth it which is best done by reading his Institution and that we then accordingly devote it 2. By Praying for his Acceptance and Blessing 3. By pronouncing Ministerially that it is now Sacramentally Christs Body and Blood Q. 6. Is the Bread and Wine the true Body and Blood of Christ A. Yes Relatively Significantly Representatively Sacramentally that is it is consecrated Bread and Wine on these accounts so called Q. 7. But why do you call it that which it is not really when Christ saith This is my Body â—â—d not this signifieth it A. The Name is fitly taken from the Form And â— Sacramental form is a Relative form If you see â— Shilling of the Kings Coin and the question be Whether this be a Shilling or the Kings Coin or Silver You will answer It is all three The matter of it is Silver The General Relation is Money or Coin The Special Relative form is It 's a Shilling And this is the fittest name when the value is demanded So the question is Whether this be Bread and Wine or a Sacrament or Christs Srcrificed Body and Blood It is all these and the Answer must be according to the meaning of the question It is usual to say of Pictures This is the King and This is such a one and This is my Father c. Certainly the two parts of the Sacrament must be understood alike And of one Christ saith This Cup is the New Testament in my Blood which is shed for you Luk. 22. 20. 1 Cor. 11. 25. Where none can deny that by Cup is meant the Wine and by Is the New Testament is meant Is the Exhibition and Sealing of the New Testament and not the very Testament it self And it s known that Christs common Teaching was by Parables and Similitudes where he saith Mat. 21. 28. A Certain man had two Sons c. v. 33. A Certain Housholder planted a Vineyard c. And so frequently Mat. 13. 21 22 23 37 38 39. He that soweth is the Son of Man The Field iâ— the World The good Seed are the Children of the Kingdom The tares are the Children of the Wicked one The Enemy is the Devil The Reapers are the Angels that is They are signified This is ordinary in the Gospel Ioh. 15. 1. I am the Vine and my Father is the Husbandman Joh. 10. 7 9 14. I am the Door I am the good Shepheard as David Psal. 22. 6. I am a Worm and no man Mat. 15. 13 14. Ye are the salt of the Earth the Lights of the World that is Ye are like these things Yea the Old Testament useth is for Signifieth most frequently and hath no other word so fit to express it by Q. 8. Why then do the Papists lay so much stress on the Word is Yea why do they say That there is no Bread and Wine after the Consecration but only Christs Body and Blood under the shew of them A. The Sacrament is exceeding Venerable being the very Eating and Drinking Christs own Sacrificed Body and Blood in similitude or representation And it was meet that all Christians should discern the Lords Body and Blood in similitude from common Bread and Wine And in time the use of the Name when the Church was drowned in Ignorance was taken about one thousand years after Christ for the thing signified without the sign As if they had said This is the King Therefore it is not a picture nor is it Cloth or Colours And it being proper to the Priests to consecrate it they found how it exalted them to be judged able to make their Maker and to Give or Deny Christ to men by their Authority and so they set up Transubstantiation and by a General Council made it Heresie to hold that there is any Bread or Wine left after Consecration Q. 9. Wherein lyeth the evil of that Opinion A. The Evils are more and greater than I must here stay to recite In short 1. They feign that to be Christs Body and Blood which was in his Hand or on the Table when he spake the words as if he had then two Bodyes 2. They feign his Body to be broken and his Blood shed before he was crucifyed 3. They feign him to have Flesh and Blood in Heaven